Fi Malakoot Allah
Fi Malakoot Allah
Fi Malakoot Allah
ﻛﻠﻤﺔ ﺍﳉﺎﻣﻊ
ﺣﺎﻣﺪﺍ ﻭﻣﺼﻠﻴﺎ
ﻭﺑﻌﺪ ،ﻓﺈﻥ ﻫﺬﺍ ﺍﻤﻮﻉ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻣﺒﺎﺣﺚ ﻣﻬﻤﺔ ﻷﺳﺘﺎﺫﻧﺎ ﺍﻹﻣﺎﻡ
ﺍﻟﻔﺮﺍﻫﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ،ﺍﺧﺘﺰﺎ ﻟﻜﺘﺎﺑﻪ ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ .ﻭﻻ ﺷﻚ ﺃﻥ
ﻋﻠﻢ ﺍﳌﻠﻜﻮﺕ ﻛﻤﺎ ﻗﺎﻝ ﺃﺳﺘﺎﺫﻧﺎ ﺍﻹﻣﺎﻡ ﺭﲪﻪ ﺍﷲ :ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﻌﺎﺭﻑ
ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺃﳘﻬﺎ ،ﻻ ﻳﺴﺘﻘﻴﻢ ﺍﻟﺪﻳﻦ ﺍﳊﻖ ﻭﻻ ﻳﻄﻤﺌﻦ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻌﻘﻞ ﺇﻻ
ﺎ .ﻭﻫﻲ ﻣﻌﺮﻓﺔ ﻣﻠﻜﻮﺕ ﺍﷲ ﻭﻋﺪﻟﻪ ،ﻭﺃﻥ ﺍﷲ ﺣﺎﻛﻢ ﰲ ﺍﻷﺭﺽ
ﻭﺍﻟﺴﻤﺂﺀ ،ﻭﻟﻴﺲ ﺷﻲﺀ ﺧﺎﺭﺟﺎ ﻋﻦ ﻣﻠﻜﻪ ،ﻭﻛﻞ ﺷﻲﺀ ﳚﺮﻱ ﺣﺴﺐ
ﺭﺿﺎﻩ ﻭﺇﺫﻧﻪ ﻭﺗﺼﺮﻳﻔﻪ ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺼﻔﺎﺗﻪ ﺗﻌﺎﱃ ﻣﻦ ﻛﻤﺎﻝ
ﻗﺪﺭﺗﻪ ﻭﺇﺣﺎﻃﺔ ﻋﻠﻤﻪ ،ﻭﺣﺒﻪ ﺍﻟﻌﺪﻝ ﻭﺍﳊﻖ ،ﻻ ﻳﺪﻉ ﳏﻼ ﻟﻠﺸﻚ ﰲ ﺃﻥ
ﻛﻞ ﺷﻲﺀ ﳚﺮﻱ ﺣﺴﺐ ﺣﻜﻤﻪ ﻭﺣﻜﻤﺘﻪ ،ﻭﻻ ﺗﺼﺮﻑ ﰲ ﺍﻷﺭﺽ ﻭﻻ
ﰲ ﺍﻟﺴﻤﺂﺀ ﻷﺣﺪ ﻋﻠﻰ ﺿﺪ ﺣﻜﻮﻣﺘﻪ.
ﰒ ﻗﺎﻝ :ﺇﻥ ﲨﺎﻉ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻣﻌﺮﻓﺔ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﺑﺼﻔﺎﺗﻪ ﺍﻟﻜﺎﻣﻠﺔ ﻭﺃﳘﻬﺎ
ﺗﻔﺮﺩ ﺑﺎﳌﻠﻚ .ﻭﻣﻠﻜﻪ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﺮﲪﺔ ،ﻭﲤﺎﻡ ﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﺪﻝ ﰲ ﺍﻟﺪﻧﻴﺎ
ﻛﺎﻓﻠﺔ ﺑﺈﲤﺎﻣﻬﺎ ﰲ ﺍﻵﺧﺮﺓ ،ﻓﻬﻲ ﺻﻮﺭﺓ ﻣﻠﻜﻮﺗﻪ ،ﻛﻤﺎ ﺃﻥ ﺃﺣﻮﺍﻝ ﻭﻗﺎﺋﻊ
ﺍﻟﺪﻧﻴﺎ ﺻﻮﺭﺓ ﻣﻠﻜﻮﺗﻪ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺃﺻﻮﻝ ﺍﳊﻜﻤﺔ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﺮﲪﺔ
ﻭﺍﻟﺘﺮﺑﻴﺔ.
ﻓﺒﻌﺪ ﺍﻟﻮﺛﻮﻕ ﺑﺄﻥ ﺃﻣﻮﺭ ﺍﻟﻌﺎﱂ ﻭﺣﻮﺍﺩﺙ ﺍﻷﻣﻢ ﲢﺖ ﺣﻜﻮﻣﺔ ﺇﻻﻫﻴﺔ،
ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻭﻻ ﺃﻥ ﻧﻌﻠﻢ ﺍﻟﱵ ﺗﺪﻭﺭ ﻋﻠﻴﻬﺎ ﺍﳊﻜﻮﻣﺔ ﺇﻻﻫﻴﺔ ﰲ ﺃﻣﻮﺭ ﺍﻷﻣﻢ
٢ ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ
ﻣﻦ ﻋﺮﻭﺟﻬﻢ ﻭﻧﺰﻭﳍﻢ .ﰒ ﻧﺆﺳﺲ ﻗﻮﺍﻋﺪﻧﺎ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻣﻮﺍﻓﻘﺔ ﳍﺎ،
ﻭﻧﺆﺳﺲ ﺍﳌﻠﻚ ﺎ ،ﻟﻴﻜﻮﻥ ﻟﻨﺎ ﺭﲪﺔ ﻭﻟﻸﺭﺽ ﺑﺮﻛﺔ.
ﻭﻻ ﳜﻔﻰ ﺃﻥ ﻛﻞ ﻣﺎ ﻳﻘﻊ ﻣﻦ ﺍﻟﻮﺍﻗﻌﺎﺕ ﰲ ﺍﻟﺪﻧﻴﺎ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﺘﺮﺗﺒﺎ
ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺃﺧﻼﻗﻲ ،ﻓﻼ ﺗﺴﻤﻮ ﻭﻻ ﺒﻂ ﺃﻣﺔ ﺇﻻ ﺣﺴﺐ ﺃﺧﻼﻗﻬﻢ.
ﻭﺍﻟﻘﺮﺁﻥ ﻣﻶﻥ ﻣﻦ ﺫﻛﺮﻫﺎ ،ﻭﻫﻮ ﻻ ﻳﺬﻛﺮ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ ،ﻣﻦ ﻧﻔﻊ ﺃﻭ
ﺿﺮ ،ﻣﻦ ﻋﺰ ﺃﻭ ﺫﻝ ﻧﺰﻝ ﺑﻘﻮﻡ ﺇﻻ ﻭﻳﻨﺴﺒﻪ ﺇﱃ ﺣﺎﻟﺘﻬﻢ ﻣﻦ ﺍﻟﻄﺎﻋﺔ
ﻭﺍﻟﻌﺼﻴﺎﻥ .ﻭﻳﻨﺒﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﲢﺖ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﺼﺮﻓﻪ ،ﺇﻥ
ﺃﻣﻮﺭ ﺍﻟﻌﺎﱂ ﻛﻠﻬﺎ ﲡﺮﻱ ﺣﺴﺐ ﺣﻜﻤﻪ ﻭﺣﻜﻤﺘﻪ .ﻓﻴﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﳒﻌﻞ
ﺃﺳﺎﺱ ﺣﻜﻮﻣﺘﻨﺎ ﻋﻠﻴﻪ ،ﻟﻮ ﺃﺳﺴﺖ ﺣﻜﻮﻣﺘﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻟﻜﺎﻧﺖ
ﺃﺣﺚ ﻋﻠﻰ ﺍﳋﲑ ﻭﺃﻧﻔﻊ ﻟﻠﻌﺎﱂ ،ﻭﻟﻜﻨﻬﻢ ﺇﺫ ﱂ ﻳﺒﻨﻮﻫﺎ ﻋﻠﻴﻪ ﺑﻞ ﻗﺼﺮﻭﺍ
ﺍﻟﻨﻈﺮ ﻋﻠﻰ ﻇﻮﺍﻫﺮ ﺍﻟﻮﻗﺎﺋﻊ ﻭﺭﺑﻄﻮﻫﺎ ﺑﺄﺳﺒﺎﺏ ﻏﲑ ﺻﺤﻴﺤﺔ ﻓﺨﺎﺏ
ﺳﻌﻴﻬﻢ ﻭﱂ ﻳﻨﺠﺢ ﻋﻤﻠﻬﻢ.
ﻭﺇﺫ ﱂ ﻳﺘﻌﺮﺽ ﳍﺬﺍ ﺍﻟﻌﻠﻢ ﺃﺣﺪ ﻣﻦ ﻋﻠﻤﺎﺋﻨﺎ ﻓﺄﺭﺍﺩ ﺃﺳﺘﺎﺫﻧﺎ ﺍﻹﻣﺎﻡ -ﺭﲪﻪ
ﺍﷲ -ﺃﻥ ﻳﻜﺸﻒ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻭﺟﻬﻪ ﻭﻳﺪﻭﻧﻪ ﻋﻠﻰ ﺞ ﻳﺘﻴﺴﺮ ﻟﻨﺎ ﺑﻪ ﻓﻬﻢ
ﺗﺎﺭﻳﺦ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ،ﻭﻓﻬﻢ ﻣﺎ ﻳﻌﺎﻣﻞ ﺑﻪ ﺍﷲ ﻋﺒﺎﺩﻩ ﰲ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﻀﻼﻟﺔ،
ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﺬﺍﺏ ،ﻭﻓﻬﻢ ﻣﺎ ﺟﻌﻞ ﺍﷲ ﻣﻦ ﺍﻟﺘﻌﻠﻖ ﺑﲔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺪﻧﻴﺎﻭﻳﺔ
ﻭﺍﻷﺣﻮﺍﻝ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻋﻠﻢ ﺳﻴﺎﺳﺔ ﻓﺎﺿﻠﺔ ﻣﻮﺍﻓﻘﺔ ﻟﺴﻴﺎﺳﺔ ﺇﻻﻫﻴﺔ ﻭﻏﲑ ﺫﻟﻚ
ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺬﺍ ﺍﻟﻌﻠﻢ .ﻭﻟﻜﻨﻪ ﱂ ﻳﻔﺰ ﺎ ﻣﻦ ﺩﻭﻥ
ﺇﺷﺎﺭﺍﺕ ﺣﻘﻘﻬﺎ ﻟﻜﺘﺎﺑﻪ ﻫﺬﺍ .ﻟﻮ ﺗﻴﺴﺮ ﻟﻪ ﺇﲤﺎﻣﻬﺎ ﻟﻜﺎﻥ ﳍﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺷﺄﻥ
ﻋﻈﻴﻢ ﻟﻔﻬﻢ ﻣﻌﺎﺭﻑ ﻣﻬﻤﺔ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ .ﻭﻟﻜﻦ ﻣﻊ ﺫﻟﻚ ﺇﺫ ﻛﺎﻧﺖ
٣ ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ
ﻫﺬﻩ ﺍﻹﺷﺎﺭﺍﺕ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﺴﺎﺋﻞ ﳑﺎ ﻳﺘﻌﻠﻖ ﺬﺍ ﺍﻟﻌﻠﻢ ﻣﻦ
ﻣﻮﺿﻌﻪ ﰲ ﺍﻟﺪﻳﻦ ،ﻭﻣﻦ ﻣﻨﺎﻓﻌﻪ ﰲ ﺗﺮﺑﻴﺔ ﺍﻟﻨﻔﻮﺱ ﻭﺗﺼﺤﻴﺢ ﺍﻷﻋﻤﺎﻝ،
ﻭﻣﻦ ﻓﻮﺍﺋﺪﻩ ﰲ ﻓﻬﻢ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﺎﻭﻳﺔ ﻭﺍﻟﺘﻌﻠﻖ ﺑﻴﻨﻬﻤﺎ ،ﻭﺪﻳﻨﺎ
ﺇﱃ ﺗﺄﺳﻴﺲ ﻗﻮﺍﻋﺪ ﺍﻟﺴﻴﺎﺳﻴﺔ ،ﻭﺗﺒﻴﲔ ﻣﺎ ﻫﻮ ﺃﺳﺎﺱ ﺍﳌﻠﻚ؟ ﻭﻣﺎ ﻫﻲ
ﺍﳋﻼﻓﺔ؟ ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﺣﺎﻣﻠﻬﺎ؟ ﻭﺇﱃ ﻣﱴ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ﻣﻊ ﻗﻮﻡ،
ﰒ ﻛﻴﻒ ﺗﺴﻠﺐ ﻭﺗﻌﻄﻰ ﻗﻮﻣﹰﺎ ﺁﺧﺮ؟ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﻄﺎﻟﺐ ﺍﳌﻬﻤﺔ ﺍﻟﱵ
ﺗﻌﲔ ﻋﻠﻰ ﻓﻬﻢ ﺃﺻﻞ ﺍﳊﻜﻮﻣﺔ ﻭﺗﺎﺭﻳﺦ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ .ﻓﻌﺰﻣﺖ ﺃﻥ ﺃﲨﻊ
ﻫﺬﻩ ﺍﻟﻶﱄ ﻭﺃﻧﻈﻤﻬﺎ ﰲ ﺳﻠﻚ ﰒ ﺃﻋﺮﺍﺿﻬﺎ ﻋﻠﻰ ﻃﻠﺒﺔ ﺍﻟﻘﺮﺁﻥ .ﻟﻴﻜﻮﻥ
ﳍﻢ ﺩﺭﺍﺳﺔ ﺟﺪﻳﺮﺓ ﰲ ﻋﻠﻢ ﺍﳌﻠﻜﻮﺕ ﻓﺠﻤﻌﺘﻬﺎ ﻣﻦ ﺧﺰﺍﻧﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ،
ﻭﺭﺗﺒﺘﻬﺎ ﺣﺴﺐ ﻣﺎ ﺭﺃﻳﺖ ﻣﻨﺎﺳﺒﻬﺎ ﳍﺎ ﰲ ﻫﺬﺍ ﺍﻤﻮﻉ .ﻭﻻ ﺷﻚ ﺃﻧﻪ
ﺬﻩ ﺍﻹﺷﺎﺭﺍﺕ ﻗﺪ ﺃﻋﻄﺎﻧﺎ ﻣﻔﺘﺎﺣﺎ ﻟﻔﻬﻢ ﻣﻠﻜﻮﺕ ﺍﷲ ﻭﺃﺻﻮﻻ ﻟﺘﺎﺳﻴﺲ
ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻣﻮﺍﻓﻘﺔ ﳍﺎ ﻟﻮ ﺗﺪﺑﺮﻧﺎ ﻓﻴﻬﺎ .ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺭﲪﺔ
ﻭﺍﺳﻌﺔ.
ﺑﺪﺭ ﺍﻟﺪﺭﻳﻦ ﺍﻹﺻﻼﺣﻲ
ﻣﺪﻳﺮ ﺍﻟﺪﺍﺋﺮﺓ ﺍﳊﻤﻴﺪﻳﺔ
ﻏﺮﺓ ﺍﶈﺮﻡ ﺳﻨﺔ ١٣٩١ﺍﳍﺠﺮﻳﺔ
٤ ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ
ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ
٥ ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ
ﻟﻠﻔﺮﺍﻫﻲ
٦ ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ
ﻼ
ﻼ ﻭﻋﻘ ﹰ ﺇﺛﺒﺎﺕ ﺍﳌﻠﻜﻮﺕ ﻧﻘ ﹰ
) (٤ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﻌﺎﺭﻑ ﻭﺃﳘﻬﺎ ﺍﻟﱵ ﻻ ﻳﺴﺘﻘﻴﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻻ ﺍﻟﺪﻳﻦ ﺍﳊﻖ
ﻭﻻ ﻳﻄﻤﺌﻦ ﺍﻟﻘﻠﺐ ﻭﻻ ﺍﻟﻌﻘﻞ ﺇﻻ ﺎ ،ﻣﺎ ﻫﺪﺍﻧﺎ ﺇﻟﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺟﻌﻠﻬﺎ ﻗﺮﻳﻨﺔ
ﻟﻠﺘﻮﺣﻴﺪ ،ﻫﻲ ﻣﻌﺮﻓﺔ ﻣﻠﻜﻮﺕ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﻭﻋﺪﻟﻪ ،ﻭﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺣﺎﻛﻢ
ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺂﺀ ،ﻭﻟﻴﺲ ﺷﻲﺀ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﻣﻠﻜﻪ ،ﻭﻛﻞ ﺷﻲﺀ ﳚﺮﻱ
ﺣﺴﺐ ﺭﺿﺎﻩ ﻭﺇﺫﻧﻪ ﻭﺗﺼﺮﻳﻔﻪ ﺑﺎﻟﺮﲪﺔ ﻭﺍﻟﻌﺪﻝ ﻭﺍﳊﻜﻤﺔ ،ﻭﻟﺬﻟﻚ ﻟﻪ
ﻚ
ﺍﳊﻤﺪ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ﴿ :ﹶﻟﻪ ﻣ ﹾﻠ
ﺽ ﻭﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷ ﻲ ٍﺀ ﺷﻬﹺﻴ ﺪ﴾ ١ﻭﰲ ﺳﻮﺭﺓ ﺍﳌﻠﻚ:
ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﹺ
ﺴﻤﺎﻭﺍ
ﺍﻟ
1ﺍﻟﱪﻭﺝ ٩ :٨٥
٩ ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ
ﻚ ﻭﻫ ﻮ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷ ﻲ ٍﺀ ﹶﻗﺪﻳ ﺮ﴾ ٢ﻭﰲ ﺃﻭﻝ ﴿ ﺗﺒﺎ ﺭ ﻙ ﺍﱠﻟﺬﻱ ﹺﺑﻴ ﺪ ﻩ ﺍﹾﻟ ﻤ ﹾﻠ
ﺽ ﻭﻫ ﻮ ﺍﹾﻟ ﻌﺰﹺﻳ ﺰﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﹺ ﺴﻤﺎﻭﺍ ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ﴿ :ﺳﺒ ﺢ ﻟﻠﱠ ﻪ ﻣﺎ ﻓﻲ ﺍﻟ
ﺖ ﻭﻫ ﻮ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺤﻴﹺﻲ ﻭﻳﻤﻴ ﺽ ﻳ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﹺﺴﻤﺎﻭﺍ ﻚ ﺍﻟ ﺤﻜﻴ ﻢ .ﹶﻟﻪ ﻣ ﹾﻠ ﺍﹾﻟ
ﺷ ﻲ ٍﺀ ﹶﻗﺪﻳ ﺮ .ﻫ ﻮ ﺍﹾﻟﹶﺄﻭ ﹸﻝ ﻭﺍﻟﹾﺂ ﺧﺮ ﻭﺍﻟﻈﱠﺎ ﻫ ﺮ ﻭﺍﹾﻟﺒﺎ ﻃﻦ ﻭﻫ ﻮ ﹺﺑ ﹸﻜﻞﱢ ﺷ ﻲ ٍﺀ ﻋﻠﻴ ﻢ.
ﺵﺽ ﻓﻲ ﺳﺘ ﺔ ﹶﺃﻳﺎ ﹴﻡ ﹸﺛﻢ ﺍ ﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﺮ ﹺ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ
ﺴﻤﺎﻭﺍ ﻫ ﻮ ﺍﱠﻟﺬﻱ ﺧﹶﻠ ﻖ ﺍﻟ
ﺴﻤﺎﺀ ﻭﻣﺎ ﺨﺮﺝ ﻣﻨﻬﺎ ﻭﻣﺎ ﻳ ﹺﱰﻝﹸ ﻣ ﻦ ﺍﻟ ﺽ ﻭﻣﺎ ﻳ ﻳ ﻌﹶﻠﻢ ﻣﺎ ﻳﻠﺞ ﻓﻲ ﺍﹾﻟﹶﺄ ﺭ ﹺ
ﻚ
ﺼ ﲑ .ﹶﻟﻪ ﻣ ﹾﻠ ﻳ ﻌﺮﺝ ﻓﻴﻬﺎ ﻭﻫ ﻮ ﻣ ﻌﻜﹸ ﻢ ﹶﺃﻳ ﻦ ﻣﺎ ﻛﹸﻨﺘ ﻢ ﻭﺍﻟﻠﱠﻪ ﹺﺑﻤﺎ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﺑ
ﺽ ﻭﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ﻪ ﺗ ﺮ ﺟﻊ ﺍﻷﻣﻮ ﺭ .ﻳﻮﻟﺞ ﺍﻟﻠﱠﻴ ﹶﻞ ﻓﻲ ﺍﻟﻨﻬﺎ ﹺﺭ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﹺ ﺴﻤﺎﻭﺍ ﺍﻟ
ﺼﺪﻭ ﹺﺭ﴾ ٣ﻭﰲ ﺳﻮﺭﺓ ﺕ ﺍﻟ ﻭﻳﻮﻟﺞ ﺍﻟﻨﻬﺎ ﺭ ﻓﻲ ﺍﻟﻠﱠﻴ ﹺﻞ ﻭﻫ ﻮ ﻋﻠﻴ ﻢ ﹺﺑﺬﹶﺍ
ﺽ ﻭﻣﺎ ﺑﻴﻨ ﻬﻤﺎ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﹺﺴﻤﺎﻭﺍ ﻚ ﺍﻟ ﺍﻟﺰﺧﺮﻑ ﴿ :ﻭﺗﺒﺎ ﺭ ﻙ ﺍﱠﻟﺬﻱ ﹶﻟﻪ ﻣ ﹾﻠ
ﻭﻋﻨ ﺪﻩ ﻋ ﹾﻠﻢ ﺍﻟﺴﺎ ﻋ ﺔ ﻭﹺﺇﹶﻟﻴ ﻪ ﺗ ﺮ ﺟﻌﻮ ﹶﻥ﴾٤ﻭﻣﺜﻠﻬﺎ ﻛﺜﲑ.
ﰒ ﻣﺎ ﺻﺮﺡ ﻓﻴﻪ ﻣﻦ ﺗﺼﺮﻓﻪ ﰲ ﺍﻟﻌﺎﱂ ﻣﻦ ﺇﻧﺰﺍﻟﻪ ﺍﳌﻄﺮ ﻭﺇﻧﺒﺎﺗﻪ ﺍﻟﺸﺠﺮ،
ﻭﺗﻘﺪﻳﺮﻩ ﺍﻷﻗﻮﺍﺕ ،ﻭﺗﺴﺨﲑﻩ ﻗﻮﻯ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ،ﻭﻛﺬﻟﻚ ﻣﺎ
ﺻﺮﺡ ﻣﻦ ﺗﺼﺮﻓﻪ ﰲ ﺍﻟﺒﻮﺍﻃﻦ ﻣﻦ ﺍﳍﺪﺍﻳﺔ ﻭﺇﻋﻄﺎﺀ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻨﻮﺭ
ﻭﺍﻟﻮﺣﻲ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻓﻜﺜﲑ ﺟﺪﹰﺍ.
ﻓﻬﺬﻩ ﻋﻘﻴﺪﺓ ﺍﺗﻔﻖ ﻓﻴﻬﺎ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻮﺣﻲ ،ﻭﺇﳕﺎ ﱂ ﻧﺬﻛﺮ ﺩﻻﺋﻞ ﺍﻟﻌﻘﻞ
ﻟﻮﺿﻮﺣﻬﺎ ،ﻓﺈﻥ ﺍﻹﳝﺎﻥ ﺑﺼﻔﺎﺗﻪ ﺗﻌﺎﱃ ﻣﻦ ﻛﻤﺎﻝ ﻗﺪﺭﺗﻪ ،ﻭﺇﺣﺎﻃﺔ ﻋﻠﻤﻪ،
ﻼ ﻟﻠﺸﻚ ﰲ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﳚﺮﻱ ﺣﺴﺐ ﻭﺣﺒﻪ ﺍﻟﻌﺪﻝ ﻭﺍﳊﻖ ﻻ ﻳﺪﻉ ﳏ ﹰ
2ﺍﳌﻠﻚ ١ :٦٧
3ﺍﳊﺪﻳﺪ ٦ -١ :٥٧
4ﺍﻟﺰﺧﺮﻑ ٨٥ :٤٣
١٠ ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ
ﺣﻜﻤﻪ ﻭﺣﻜﻤﺘﻪ ،ﻭﻻ ﺗﺼﺮﻑ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟﺴﻤﺂﺀ ﻷﺣﺪ ﻋﻠﻰ
ﺿﺪ ﺣﻜﻮﻣﺔ ﺍﷲ ﺗﻌﺎﱃ -- -- -- -- -- -- -- -- --
7ﺍﳌﻠﻚ ٢ :٦٧
8ﺍﻹﻧﺴﺎﻥ ٣ -٢ :٧٦
9ﺍﻟﺒﻠﺪ ١٠ -٨ :٩٠
10ﺍﻟﺒﻠﺪ ١٠ :٩٠
11ﺍﻹﻧﺴﺎﻥ ٣ :٧٦
١٣ ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ
ﺤ ﻤ ﹾﻠﻨﻬﺎ ﻭﹶﺃ ﺷ ﹶﻔ ﹾﻘ ﻦ ﻣﻨﻬﺎ
ﺠﺒﺎ ﹺﻝ ﹶﻓﹶﺄﺑﻴ ﻦ ﺃﹶﻥ ﻳ
ﺽ ﻭﺍﹾﻟ ﹺﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﹺﺴﻤﺎﻭﺍ ﻋﻠﹶﻰ ﺍﻟ
ﻭ ﺣ ﻤﹶﻠﻬﺎ ﺍﹾﻟﺈﹺﻧﺴﺎﻥﹸ ﹺﺇﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﹶﻇﻠﹸﻮﻣﺎ ﺟﻬﻮﻟﹰﺎ) .ﺃﻱ ﳌﺎ ﺃﻥ ﺍﻟﻘﻮﻯ ﺍﻹﻧﺴﺎﻥ ﻣﻦ
ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﻌﻘﻞ ﻣﻮﺩﻋﺔ ﻓﻴﻪ ،ﻭﻻ ﺗﻜﻤﻞ ﺣﱴ ﺃﻥ ﻳﺼﲑ ﺗﻘﻴﺎﹰ ،ﺃﳌﻴﻌﺎ ﻭﻛﺎﻥ
ﻟﻪ ﺍﻹﺧﺘﻴﺎﺭ ﻣﻦ ﺍﻷﻭﻝ ،ﻭﺇﻻ ﱂ ﻳﺘﺮﻕ ﻭﻳﺴﺒﻖ ﲨﻴﻊ ﺍﳋﻼﺋﻖ .ﻓﺴﻤﺎﻩ ﺍﷲ
ﲰﻴﻌﺎ ،ﺑﺼﲑﹰﺍ ﳌﺎ ﺃﻭﺩﻉ ﻓﻄﺮﺗﻪ ﻛﻤﺎ ﻣﺮ ﻟﻪ ﺷﺎﻫﺪﺍﻥ ،ﻭﻇﻠﻮﻣﺎﹰ ،ﺟﻬﻮ ﹰﻻ
ﺏ ﺍﻟﱠﻠ ﻪ
ﻟﺒﺪﺍﻳﺔ ﺃﻃﻮﺍﺭﻩ ﻟﻮﺟﻮﻩ ﺁﺧﺮ ﻛﻤﺎ ﻫﻲ ﻣﺒﺴﻮﻃﺔ ﰲ ﻣﻮﺿﻌﻬﺎ( ﻟﻴ ﻌ ﱢﺬ
ﺏ ﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﺕ ﻭﻳﺘﻮ ﺸ ﹺﺮﻛﹶﺎ
ﲔ ﻭﺍﹾﻟ ﻤ ﺸ ﹺﺮ ﻛ
ﺕ ﻭﺍﹾﻟﻤ ﲔ ﻭﺍﹾﻟﻤﻨﺎﻓﻘﹶﺎ ﺍﹾﻟ ﻤﻨﺎﻓ ﻘ
ﺕ )ﻫﺬﺍ ﺑﻴﺎﻥ ﺍﻟﻨﺘﻴﺠﺔ ﻻ ﺑﻴﺎﻥ ﺍﻟﻌﻠﺔ( ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﹶﻏﻔﹸﻮﺭﺍ ﲔ ﻭﺍﹾﻟ ﻤ ﺆ ﻣﻨﺎ ﺍﹾﻟﻤ ﺆ ﻣﹺﻨ
ﺭﺣﻴﻤﺎ﴾ ١٢ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﺰﻝ ﻭﻻ ﻳﺰﺍﻝ ﻏﻔﻮﺭﹰﺍ ﺭﺣﻴﻤﺎ.
ﻓﻠﻴﺲ ﻣﻦ ﺷﺄﻧﻪ ﺇﻻ ﺍﻟﺮﲪﺔ ﻭﺍﳌﻐﻔﺮﺓ ﺇﻻ ﺃﻥ ﻳﺄﰉ ﺍﻹﻧﺴﺎﻥ .ﻓﺈﻥ ﺣﺎﻟﺔ
ﺍﻟﻨﻔﺲ ﻟﻴﺴﺖ ﺇﻻ ﰲ ﻳﺪﻩ .ﻓﺈﻥ ﺍﻟﱪ ﻭﺍﻟﻔﺠﻮﺭ ﻻ ﻳﻜﻮﻥ ﻛﺮﻫﺎ ﺑﺎﻟﺒﺪﺍﻫﺔ،
ﺲ ﻟ ﹾﻠﺈﹺﻧﺴﺎ ﻥ ﹺﺇﻟﱠﺎ ﻣﺎ ﺳﻌﻰ﴾١٣ ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻟﱠﻴ
ﻭﻫﺬﻩ ﻣﱰﻟﺔ ﻋﻈﻴﻤﺔ ﻓﻀﻞ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﺎ ﻭﺟﻌﻠﻪ ﺧﻠﻴﻔﺘﻪ ﻛﻤﺎ ﻗﺎﻝ:
ﺽ ﹶﻓﻤﻦ ﹶﻛ ﹶﻔ ﺮ ﹶﻓ ﻌﹶﻠﻴ ﻪ ﹸﻛ ﹾﻔ ﺮ ﻩ﴾ ١٤ﺃﻱ ﻒ ﻓﻲ ﺍﹾﻟﹶﺄ ﺭ ﹺ ﴿ﻫ ﻮ ﺍﱠﻟﺬﻱ ﺟ ﻌﹶﻠﻜﹸ ﻢ ﺧﻠﹶﺎﺋ
ﺑﻌﺪ ﺃﻥ ﺟﻌﻠﻪ ﺧﻠﻴﻔﺔ ﻻ ﻳﻜﺮﻫﻪ ﻓﻴﻜﻮﻥ ﻣﺴﺨﺮﺍ ﻭﻫﺬﺍ ﺧﻠﻒ .ﻭﳌﺎ ﻛﺎﻥ
ﺍﻹﺧﺘﻴﺎﺭ ﻧﻌﻤﺔ ﻣﻦ ﺍﷲ ﻋﻠﻴﻪ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﻣﻌﺎﺭﺿﹰﺎ ﻹﺧﺘﻴﺎﺭ ﺭﺑﻪ ،ﻓﻼ
ﺇﺷﻜﺎﻝ ﻛﻤﺎ ﺯﻋﻢ ﺍﻟﻘﺪﺭﻳﻮﻥ .ﻭﺃﻋﺮﺿﺖ ﻋﻦ ﲝﺚ ﺍﳉﱪ ﻭﺍﻹﺧﺘﻴﺎﺭ
ﺍﺧﺘﻴﺎﺭﹰﺍ ﻟﺬﻛﺮﻩ ﰲ ﻛﺘﺎﺏ "ﺍﻟﻘﺎﺋﺪ ﺇﱃ ﻋﻴﻮﻥ ﺍﻟﻌﻘﺎﺋﺪ" .ﻭﻫﻨﺎﻙ ﺗﺮﻯ ﺃﻥ
20ﺍﻟﺮﻭﻡ ٩ _١ :٣٠
١٨ ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ
ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺼﺤﻴﺢ ﰲ ﻓﻬﻢ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﺘﺎﺭﳜﻴﺔ ،ﻭﻣﻦ ﻗﺼﺮ ﺍﻟﻨﻈﺮ
ﻋﻠﻰ ﻇﻮﺍﻫﺮﻫﺎ ﻭﱂ ﻳﺮﺑﻄﻬﺎ ﺑﺎﻷﺧﻼﻕ ﺧﺎﺏ ﻋﻤﻠﻪ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻭﻫﻠﻚ
ﻟﻐﺮﻭﺭﻩ ﻛﻤﻦ ﻳﻈﻦ ﺍﻟﻴﻠﻤﻊ ﻣﺎﺀﺍ --- --- ---- --- ---
ﺗﺬﻛﺮﺓ :ﺍﻟﻔﺘﻨﺔ
ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌﻞ ﻏﺮﺽ ﺍﳋﻠﻖ ﺇﺑﺮﺍﺯ ﻣﺎ ﺍﺳﺘﻜﻦ ،ﰒ ﺇﻋﻄﺎﺀ ﻛﻞ ﺫﻱ ﺣﻖ
ﺕ
ﺣﻘﻪ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻳﱪﺯ ﻣﻨﻪ .ﻛﻤﺎ ﻗﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ ﴿ :ﺧﹶﻠ ﻖ ﺍﹾﻟ ﻤ ﻮ
ﺴﻦ ﻋ ﻤﻠﹰﺎ] .ﻭﺍﶈﺬﻭﻑ" :ﻭﺃﻳﻜﻢ ﻟﻴﺲ ﻛﺬﻟﻚ" ﺤﻴﺎ ﹶﺓ ﻟﻴﺒﻠﹸ ﻮﻛﹸ ﻢ ﹶﺃﻳ ﹸﻜ ﻢ ﹶﺃ ﺣ
ﻭﺍﹾﻟ
ﻓﻮﺿﻊ ﻣﻮﺿﻊ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻓﻘﺎﻝ [:ﻭﻫ ﻮ ﺍﹾﻟ ﻌﺰﹺﻳ ﺰ ﺍﹾﻟ ﻐﻔﹸﻮ ﺭ﴾٣٣
ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻟﻜﻮﻧﻪ ﻏﺎﻳﺔ ﺍﳋﻠﻖ ﺃﻣﺮ ﻋﻈﻴﻢ ﻭﺗﻨﻜﺸﻒ ﻣﻨﻪ ﺣﻜﻢ ﲨﺔ ﰲ
ﺳﻨﺔ ﺍﷲ ﺑﲔ ﺧﻠﻘﻪ ،ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻮﺍﻗﻌﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺐ ﺍﻵﳍﻴﺔ
ﻳﻈﻬﺮ ﻛﻨﻬﻬﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻨﺔ .ﻭﻗﺪ ﺃﺷﺮﺕ ﺇﻟﻴﻬﺎ ﰲ ﻏﲑ ﻣﻮﺿﻊ ﻋﻨﺪ
ﺷﺮﺡ ﺍﻵﻳﺎﺕ .ﻭﻫﺎ ﺃﻧﺎ ﺃﲨﻊ ﻣﻨﻬﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﻧﺒﻴﺂﺀ ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴﻞ ﺇﲨﺎﻻ
ﻣﻦ ﺩﻭﻥ ﺗﻔﺼﻴﻞ ﺍﻟﻘﺼﺔ ،ﻓﺈﻥ ﺗﻔﺼﻴﻞ ﺍﻟﻘﺼﺔ ﻳﻄﻮﻝ ﻭﳏﻠﻪ ﲢﺖ ﺍﻵﻳﺎﺕ.
) (١ﺃﻣﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ﴿ :ﻳﺎ ﺑﻨﹺﻲ ﺁ ﺩ ﻡ ﹶﻻ ﻳ ﹾﻔﺘﻨﻨﻜﹸﻢ
ﺠﻨ ﺔ﴾) ٣٤ﺃﻱ ﻛﻤﺎ ﻓﱳ ﺃﺑﻮﻳﻜﻢ ﺝ ﹶﺃﺑ ﻮﻳﻜﹸﻢ ﻣ ﻦ ﺍﹾﻟ ﺸﻴﻄﹶﺎ ﹸﻥ ﹶﻛﻤﺎ ﹶﺃ ﺧ ﺮ ﺍﻟ
ﻹﺧﺮﺍﺟﻬﻢ ﻣﻦ ﺍﳉﻨﺔ(
) (٢ﻭﺃﻣﺎ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﺤﲔ ﺍﺑﺘﻼﻩ ﰲ ﺇﻫﻼﻙ ﺍﺑﻨﻪ ،ﻓﺴﺄﻝ ﻧﻮﺡ ﻣﺎ
ﺲ
ﺡ ﹺﺇﻧ ﻪ ﹶﻟﻴ ﱂ ﻳﻜﻦ ﻟﻪ ﺃﻥ ﻳﺴﺄﻝ ،ﻓﺰﺟﺮﻩ ﺭﺑﻪ ﺗﻌﺎﱃ ﻓﻘﺎﻝ﴿ :ﻗﹶﺎ ﹶﻝ ﻳﺎ ﻧﻮ
ﻚ ﹺﺑ ﻪ ﻋ ﹾﻠ ﻢ ﹺﺇﻧﻲﺲ ﹶﻟ ﺴﹶﺄﹾﻟ ﹺﻦ ﻣﺎ ﹶﻟﻴ
ﻼ ﺗ ﻚ ﹺﺇﻧ ﻪ ﻋ ﻤ ﹲﻞ ﹶﻏﻴﺮ ﺻﺎﻟ ﹴﺢ ﹶﻓ ﹶ ﻣ ﻦ ﹶﺃ ﻫﻠ
ﲔ﴾ ﻓﺘﺎﺏ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﺎﺭﻛﻪ ﺍﷲ ﻚ ﺃﹶﻥ ﺗﻜﹸﻮ ﹶﻥ ﻣ ﻦ ﺍﹾﻟﺠﺎ ﻫﻠ ﹶﺃ ﻋﻈﹸ
33ﺍﳌﻠﻚ ٢ :٦٧
34ﺍﻷﻋﺮﺍﻑ ٢٧ :٧
٣٥ ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ
ﺗﻌﺎﱃ.
) (٣ﻭﺃﻣﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﺎﺑﺘﻼﻩ ﺭﺑﻪ ﻭﻟﻜﻨﻪ ﺧﻠﺺ ﻧﻘﻴﺎﹰ ،ﻓﺘﺨﺬ ﺍﷲ
ﺧﻠﻴﻼ ،ﻭﺍﺑﺘﻼﻩ ﺑﺎﳍﺠﺮﺓ ﺑﺰﻭﺟﺘﻪ ،ﻭﺫﺑﺢ ﻭﻟﺪﻩ ،ﻭﺑﺈﻫﻼﻙ ﻗﻮﻡ ﻟﻮﻁ،
ﻭﺑﻜﻔﺮ ﺃﺑﻴﻪ ،ﻓﺜﺒﺖ ﰲ ﻛﻞ ﺫﻟﻚ ،ﻭﻣﺪﺣﻪ ﺍﷲ ﺗﻌﺎﱃ ﻓﻘﺎﻝ)﴿ :ﻭﺫﺍ ﺍﺑﺘﻠﻰ
ﲔ ﻭﻧﺎ ﺩﻳﻨﺎ ﻩ ﹶﺃ ﹾﻥ ﻳﺎﺠﹺﺒ ﹺ
ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺬﻱ ﻭﰱ﴾ ﻭﻗﺎﻝ﴿ :ﹶﻓﹶﻠﻤﺎ ﹶﺃ ﺳﹶﻠﻤﺎ ﻭﺗﻠﱠﻪ ﻟ ﹾﻠ
ﻁ .ﹺﺇﻥﱠﺖ ﺍﻟ ﺮ ﺅﻳﺎ﴾ ٣٥ﻭﻗﺎﻝ ﴿ :ﻳﺠﺎ ﺩﹸﻟﻨﺎ ﻓﻲ ﹶﻗ ﻮ ﹺﻡ ﻟﹸﻮ ﺻ ﺪ ﹾﻗ
ﹺﺇﺑﺮﺍﻫﻴﻢ ﹶﻗ ﺪ
ﺐ﴾ ٣٦ﻭﺑﺌﺴﻤﺎ ﻗﺎﻟﻮﺍ ﺇﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻛﺬﺏ ﺤﻠﻴ ﻢ ﹶﺃﻭﺍ ﻩ ﻣﻨﹺﻴ
ﹺﺇﺑﺮﺍﻫﻴ ﻢ ﹶﻟ
ﻭﺃﺷﺮﻙ ،ﻭﻗﺪ ﻧﻔﻰ ﺍﷲ ﻋﻨﻪ ﻛﻠﻴﻬﻤﺎ ﻓﻘﺎﻝ ﴿ :ﻭﹶﻟ ﻢ ﻳﻚ ﻣ ﻦ
ﲔ﴾ ٣٧ﻭﺗﻔﺼﻴﻞ ﺍﻟﺒﺤﺚ ﰲ ﻗﺼﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻟﻜﻨﻪ ﻣﻊ ﺸ ﹺﺮ ﻛ
ﺍﹾﻟ ﻤ
ﺫﻟﻚ ﻛﺎﻥ ﻳﺴﺘﻐﻔﺮ ﺭﺑﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ﴿ :ﻭﺍﱠﻟﺬﻱ ﹶﺃ ﹾﻃ ﻤﻊ ﺃﹶﻥ
ﻳ ﻐ ﻔ ﺮ ﻟﻲ ﺧﻄﻴﹶﺌﺘﻲ ﻳ ﻮ ﻡ ﺍﻟﺪﻳ ﹺﻦ﴾٣٨
) (٤ﻭﺃﻣﺎ ﺍﺑﺘﻼﺀ ﻳﻌﻘﻮﺏ ،ﻭﻳﻮﺳﻒ ،ﻭﺃﻳﻮﺏ ﻭﻳﻮﻧﺲ -ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ-
ﻓﻼ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺒﻴﺎﻥ.
ﺖ ﻧ ﹾﻔﺴﺎ
) (٥ﻭﺃﻣﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﺎﺑﺘﻼﺅﻩ ﻛﺜﲑ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ ﻭﹶﻗﺘ ﹾﻠ
ﺠﻴﻨﺎ ﻙ ﻣ ﻦ ﺍﹾﻟ ﻐ ﻢ ﻭﹶﻓﺘﻨﺎ ﻙ ﹸﻓﺘﻮﻧﺎ﴾ ٣٩ﻭﻟﻜﻨﻪ ﺗﺎﺏ ﻣﻦ ﺳﻴﺌﺎﺓ ﻛﻤﺎ ﺟﺎﺀ: ﹶﻓﻨ
ﺸﻴﻄﹶﺎ ﻥ ﹺﺇﻧ ﻪ ﻋ ﺪﻭ ﴿ ﹶﻓ ﻮ ﹶﻛ ﺰﻩ ﻣﻮﺳﻰ ﹶﻓ ﹶﻘﻀﻰ ﻋﹶﻠﻴ ﻪ ﻗﹶﺎ ﹶﻝ ﻫﺬﹶﺍ ﻣ ﻦ ﻋ ﻤ ﹺﻞ ﺍﻟ
48ﺍﳌﻠﻚ ٢ :٦٧
49ﺍﳌﺎﺋﺪﺓ ٤٨ :٥
50ﺍﻟﻌﻨﻜﺒﻮﺕ ٣ -٢ :٢٩
51ﺍﳌﺎﺋﺪﺓ ٦٦ :٥
٣٩ ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ
ﺗﺼﺮﻑ ﺍﳌﻠﻜﻮﺕ ﺑﺎﻹﻧﺴﺎﻥ ﺇﲨﺎﻻ
) (١٨ﻧﺬﻛﺮ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺃﺻﻮﻻ ﳉﺮﻳﺎﻥ ﺣﻜﻢ ﺍﷲ ﰲ ﺃﻣﻮﺭ ﺍﻹﻧﺴﺎﻥ.
ﻣﺜﻼ:
-١ﺇﻋﻄﺎﺅﻩ ﺍﻟﻌﻘﻞ ﻭﺇﳍﺎﻣﻪ ﺍﳋﲑ ﻭﺍﻟﺸﺮ.
-٢ﺇﻋﻄﺎﺅﻩ ﺍﻻﺧﺘﻴﺎﺭ ﻭﺍﳋﻼﻓﺔ.
-٣ﺇﺭﺳﺎﻟﻪ ﺍﻟﻮﺣﻲ ﺗﺘﻤﻴﻤﺎ ﻟﻠﻌﻘﻮﻝ ﻛﺈﺭﺳﺎﻟﻪ ﺍﳌﻄﺮ.
-٤ﺃﺧﺬﻫﻢ ﺑﺎﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺂﺕ ،ﻟﲑﺟﻌﻮﺍ ﺇﻟﻴﻪ.
-٥ﻧﺼﺮﻩ ﺍﳊﻖ ﻭﺇﺑﻄﺎﻟﻪ ﺍﻟﺒﺎﻃﻞ.
-٦ﺇﺭﺳﺎﻟﻪ ﺍﻟﻨﺘﺎﺋﺞ ﻟﻠﺨﲑ ﻭﺍﻟﺸﺮ ،ﻣﻦ ﺍﻷﻣﻦ ﻭﺍﻟﺒﺄﺱ ﻭﺍﻟﻨﻮﺭ ﻭﺍﻟﻈﻠﻤﺔ.
-٧ﺗﻜﻤﻴﻠﻪ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻈﻠﻤﺔ ﺣﱴ ﻳﺘﻔﺮﻗﺎ.
-٨ﺑﻌﺪ ﲤﺎﻡ ﺍﻟﻈﻠﻤﺔ ﺇﻣﻬﺎﻝ ﺍﻟﻜﻔﺮﺓ ،ﰒ ﺇﻫﻼﻛﻬﻢ ،ﰒ ﲢﻮﻳﻠﻬﻢ ﺇﱃ ﻣﺸﻴﺌﺔ
ﻫﻮ ﺃﻋﻠﻢ ﺎ.
ﻍ ﺍﻟﱠﻠ ﻪ -٩ﺭﺑﻂ ﺍﻵﺛﺎﺭ ﺑﺄﻣﺜﺎﳍﺎ .ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﹶﻓﹶﻠﻤﺎ ﺯﺍﻏﹸﻮﺍ ﹶﺃﺯﺍ ﹶ
ﹸﻗﻠﹸﻮﺑ ﻬ ﻢ﴾ ٥٢ﻭﻣﺜﻠﻪ﴿:ﹺﺇﻥﱠ ﺍﱠﻟﺬﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﹾﺍ ﺳﻮﺍ ٌﺀ ﻋﹶﻠﻴ ﹺﻬ ﻢ ﹶﺃﺃﹶﻧ ﹶﺬ ﺭﺗ ﻬ ﻢ ﹶﺃ ﻡ ﹶﻟ ﻢ
ﺗﻨ ﺬ ﺭ ﻫ ﻢ ﹶﻻ ﻳ ﺆ ﻣﻨﻮ ﹶﻥ .ﺧﺘ ﻢ ﺍﻟﻠﹼ ﻪ ﻋﻠﹶﻰ ﹸﻗﻠﹸﻮﺑﹺﻬ ﻢ ﻭ ﻋﻠﹶﻰ ﺳ ﻤ ﻌ ﹺﻬ ﻢ ﻭ ﻋﻠﹶﻰ
ﺏ ﻋﻈﻴ ﻢ﴾ ٥٣ﻓﺈﻥ ﺍﻟﻜﻔﺮ ﻫﻮ ﺍﻟﻄﻐﻄﻴﺔ ،ﻭﳌﺎ ﹶﺃﺑﺼﺎ ﹺﺭ ﻫ ﻢ ﻏﺸﺎ ﻭ ﹲﺓ ﻭﹶﻟﻬ ﻢ ﻋﺬﹶﺍ
ﻛﺎﻧﺖ ﻧﻌﻢ ﺍﷲ ﻇﺎﻫﺮﺓ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺸﺎﻋﺮ ﻓﻤﻦ ﻛﻔﺮ ﺎ ﻓﻘﺪ ﺗﻐﺎﻓﻞ
ﻭﺗﻌﺎﻣﻰ ﻭﺗﺼﺎﻣﻢ ،ﻓﻬﺬﺍ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻘﻞ .ﰒ ﻫﻮ ﻗﺪ ﻫﺪﻡ ﺑﻨﺎﺀ ﺍﻷﺧﻼﻕ
52ﺍﻟﺼﻒ ٥ :٦١
53ﺍﻟﺒﻘﺮﺓ٧ -٦ :٢
٤٠ ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ
ﻀﻬﹺﻢ ﻭﻫﻮ ﺍﻟﺸﻜﺮ ،ﻓﻴﻌﺬﺏ ﻋﺬﺍﺑﺎ ﻋﻈﻴﻤﺎ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﻓﹺﺒﻤﺎ ﻧ ﹾﻘ
ﺿ ﻌ ﻪ
ﺤ ﺮﻓﹸﻮ ﹶﻥ ﺍﹾﻟ ﹶﻜﻠ ﻢ ﻋﻦ ﻣﻮﺍ
ﻣﻴﺜﹶﺎﹶﻗ ﻬ ﻢ ﻟﹶﻌﻨﺎ ﻫ ﻢ ﻭ ﺟ ﻌ ﹾﻠﻨﺎ ﹸﻗﻠﹸﻮﺑ ﻬ ﻢ ﻗﹶﺎ ﺳﻴ ﹰﺔ ﻳ
ﻭﻧﺴﻮﹾﺍ ﺣﻈﺎ ﻣﻤﺎ ﹸﺫﻛﱢ ﺮﻭﹾﺍ ﹺﺑ ﻪ﴾ ٥٤ﺍﳌﻴﺜﺎﻕ :ﺃﺟﻞ ﻣﺎ ﳜﺎﻑ ﻣﻦ ﺍﻟﻌﺼﻴﺎﻥ
ﻓﻴﻪ ،ﻭﺃﻛﱪ ﻣﺎ ﳛﺎﻓﻆ ﻋﻠﻰ ﻛﻠﻤﺎﺗﻪ ﻭﳛﺎﻓﻆ ﻋﻠﻰ ﺫﻛﺮﻩ ،ﰒ ﻫﻮ ﺃﻗﺮﺏ
ﻣﱰﻟﺔ ﻟﻠﻌﺒﺪ ،ﻓﺈﻧﻪ ﻋﻨﺪ ﺍﳌﻴﺜﺎﻕ ﺻﺎﺭ ﻛﺄﻧﻪ ﺻﺎﺣﺐ ﺣﻖ ﻋﻠﻰ ﺭﺑﻪ ،ﻭﺍﻟﺮﺏ
ﺗﻌﺎﱃ ﺟﻌﻠﻪ ﳐﺼﻮﺻﺎ ﺑﻨﻌﻤﺔ ﺧﺎﺻﺔ ﻭﻓﻀﻠﻪ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ .ﻭﺍﻟﻠﻌﻨﺔ:
ﻫﻮ ﺍﻟﻄﺮﺩ ،ﻓﺈﺫﺍ ﻧﻘﺾ ﺍﳌﻴﺜﺎﻕ ﺍﺳﺘﺤﻖ ﺍﻟﻠﻌﻨﺔ.
ﻭﲨﻠﺔ ﺍﻟﻜﻼﻡ ﺃﻥ ﻟﻠﺴﻴﺌﺎﺕ ﻛﻠﻬﺎ ﻣﻨﺎﺳﺒﺎﺕ ﲟﺎ ﳚﻠﺒﻬﺎ ﻣﻦ ﺍﳌﻌﺎﺻﻲ،
ﻣﻨﺎﺳﺒﺔ ﺣﻘﻴﻘﻴﺔ ﺻﺎﺩﻗﺔ ،ﺃﻋﺎﺫﻧﺎ ﺍﷲ ﺭﺑﻨﺎ ﻣﻨﻬﺎ...... .
69ﺍﳌﻤﺘﺤﻨﺔ ٥ -٤ :٦٠
70ﺍﳌﻤﺘﺤﻨﺔ ٤ :٦٠
٤٥ ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ
ﻭﺑﻼﻏﺔ ﻫﺬﺍ ﻣﺬﻛﻮﺭﺓ ﰲ ﺑﺎﺎ .ﻭﻫﻬﻨﺎ ﺍﳌﺮﺍﺩ ﺍﻟﺘﻔﺎﺗﻚ ﺇﱃ ﻛﻠﻤﺎﺕ
ﺍﳊﺮﺏ .ﻓﻘﺎﻝ ﴿ :ﻭﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﹺﺇﺑﺮﺍﻫﻴﻢ ﻟﹶﺄﺑﹺﻴ ﻪ ﻭﹶﻗ ﻮ ﻣ ﻪ ﹺﺇﻧﻨﹺﻲ ﺑﺮﺍﺀ ﻣﻤﺎ ﺗ ﻌﺒﺪﻭ ﹶﻥ.
ﹺﺇﻟﱠﺎ ﺍﱠﻟﺬﻱ ﹶﻓ ﹶﻄ ﺮﻧﹺﻲ ﹶﻓﹺﺈﻧﻪ ﺳﻴ ﻬﺪﻳ ﹺﻦ .ﻭ ﺟ ﻌﹶﻠﻬﺎ ﹶﻛﻠ ﻤ ﹰﺔ ﺑﺎﻗﻴ ﹰﺔ ﻓﻲ ﻋ ﻘﹺﺒ ﻪ ﹶﻟ ﻌﻠﱠﻬ ﻢ
ﻳ ﺮ ﹺﺟﻌﻮ ﹶﻥ﴾ ٧١ﻭﺇﻟﻴﻪ ﺍﻹﺷﺎﺭﺓ ﰲ ﺫﻛﺮ ﻣﻬﺎﺟﺮﺓ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻌﺪ ﺃﻥ ﻗﺎﻟﻮﺍ
ﻁ ﻭﻗﹶﺎ ﹶﻝ ﹺﺇﻧﻲ ﻣﻬﺎ ﹺﺟ ﺮ ﴿ﺍ ﹾﻗﺘﻠﹸﻮ ﻩ ﹶﺃ ﻭ ﺣ ﺮﻗﹸﻮ ﻩ﴾ ٧٢ﻓﻘﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻓﹶﺂ ﻣ ﻦ ﹶﻟﻪ ﻟﹸﻮ ﹲ
ﺤﻜﻴ ﻢ﴾ ٧٣ﻭﻫﻜﺬﺍ ﺃﻋﻠﻦ ﳏﻤﺪ ﺑﺴﻮﺭﺓ ﻗﻞ "ﻳﺎ ﹺﺇﻟﹶﻰ ﺭﺑﻲ ﹺﺇﻧ ﻪ ﻫ ﻮ ﺍﹾﻟ ﻌﺰﹺﻳ ﺰ ﺍﹾﻟ
ﺃﻳﻬﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ".
ﻭﻛﻤﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻌﺬﺏ ﺍﻟﻘﻮﻡ ﺍﳌﻬﺠﻮﺭ ﺃﻭ ﻳﺆﻣﻨﻮﺍ ،ﻓﻜﺬﻟﻚ ﻭﻋﺪ ﺍﷲ
ﺍﻟﻨﺼﺮ ﻟﻠﻤﺆﻣﻨﲔ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻟﻔﻮﺯ ﰲ ﺍﻟﺪﻧﻴﺎ .ﻭﻛﻤﺎ ﺃﻥ ﻟﻠﻨﱯ ﺃﻥ ﻳﺼﱪ
ﻭﻳﻘﺎﺳﻰ ﺍﻟﺸﺪﺍﺋﺪ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ،ﻓﻜﺬﻟﻚ ﻟﻠﻤﺆﻣﻨﲔ ﺃﻥ ﻳﺼﱪﻭﺍ ﻓﻴﺴﺘﺤﻘﻮﺍ
ﻭﻋﺪ ﺍﻟﻨﺼﺮ ،ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﻧﻘﻮﻝ ﺁﻳﺎﺕ:
ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ﴿ :ﻭﺍﱠﻟﺬﻳ ﻦ ﻫﺎ ﺟﺮﻭﹾﺍ ﻓﻲ ﺍﻟﹼﻠ ﻪ ﻣﻦ ﺑ ﻌ ﺪ ﻣﺎ ﹸﻇﻠﻤﻮﹾﺍ ﹶﻟﻨﺒ ﻮﹶﺋﻨﻬ ﻢ
ﺴﻨ ﹰﺔ ﻭﹶﻟﹶﺄ ﺟﺮ ﺍﻵ ﺧ ﺮ ﺓ ﹶﺃ ﹾﻛﺒﺮ ﹶﻟ ﻮ ﻛﹶﺎﻧﻮﹾﺍ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ﴾ ٧٤ﻭﻓﻴﻬﺎ: ﻓﻲ ﺍﻟ ﺪﻧﻴﺎ ﺣ
ﺻﺒﺮﻭﹾﺍ ﹺﺇﻥﱠ ﻚ ﻟﱠﻠﺬﻳ ﻦ ﻫﺎ ﺟﺮﻭﹾﺍ ﻣﻦ ﺑ ﻌ ﺪ ﻣﺎ ﹸﻓﺘﻨﻮﹾﺍ ﹸﺛﻢ ﺟﺎ ﻫﺪﻭﹾﺍ ﻭ ﴿ﹸﺛﻢ ﹺﺇﻥﱠ ﺭﺑ
ﻚ ﻣﻦ ﺑ ﻌ ﺪﻫﺎ ﹶﻟ ﻐﻔﹸﻮ ﺭ ﺭﺣﻴ ﻢ﴾ ٧٥ﻭﰲ ﺳﻮﺭﺓ ﺍﳊﺞ﴿ :ﺃﹸ ﺫ ﹶﻥ ﻟﱠﻠﺬﻳ ﻦ ﺭﺑ
ﺼ ﹺﺮ ﻫ ﻢ ﹶﻟ ﹶﻘﺪﻳ ﺮ﴾ ٧٦ﻭﻓﻴﻬﺎ: ﻳﻘﹶﺎﺗﻠﹸﻮ ﹶﻥ ﹺﺑﹶﺄﻧﻬ ﻢ ﻇﹸﻠﻤﻮﺍ ﻭﹺﺇﻥﱠ ﺍﻟﻠﱠ ﻪ ﻋﻠﹶﻰ ﻧ